A look at fiction and other bits of culture through the lens of the Bible

Recently I wrote an article playing off author Mike Duran’s post and follow-up responses about Christian speculative fiction. As I wrote my remarks, I realized toward the end that one phrase in particular gnawed at me: “intellectual rigor.” Christian fiction in general and speculative fiction in particular needs more intellectual rigor, according to one comment to the original post.

So what does that mean when it comes to fiction? Not the use of good hermeneutics on the way to a scintillating sermon, I’m fairly certain. That might be intellectually rigorous, but it wouldn’t be good fiction.

Are we talking about stories that only college professors will “get”? If so, then the complaint is really that all Christians aren’t college professors.

Ironic that one of the most brilliant college professors wrote one of the most widely read children’s fantasy series, and no one calls into question his intellectual rigor. People of all ages and all walks of life can understand the Narnia tales. They aren’t structured in a way that makes them difficult. Are they, therefore, lacking in intellectual rigor?

Some years ago I read a novel touted for its literary quality, so I decided I should read it as part of my writing education. The story had two point-of-view characters–sisters, as I recall.

One told her portion of the story in chronological fashion, starting at the beginning and working her way forward. The other, alternating with the first, told her portion looking back from the conclusion of the story, detailing the events in reverse order as they wound down to the start.

Of course, the reader is left to figure out this structure on her own. How many chapters did I flounder through, uncertain what had happened or when and to whom. The worst of it was, in the end, one sister dies. That’s it. Yes, it seems like a tragedy, but to what purpose? What’s the point, I thought as I closed the book.

Was that intellectually rigorous because I was confused most of the way through the book? In the same way that a puzzle is, I suppose. But I’ve worked many a puzzle and haven’t found my worldview challenged or my questions answered.

Ah, yes. There’s the rub. Unanswered questions are supposed to be a sign of intellectual rigor in this day and age. But why, I’ll never know. Knowledge leads to greater questions and more knowledge–just ask scientists working with DNA or those studying the God particle. Unanswered questions lead to . . . I’m not sure what. A repeat of the questions, perhaps? Asking them of a different source? But why? Some say the value is in the seeking rather than in the finding.

“Seeking” with no hope of finding reminds me of someone whose car is stuck in a mud puddle or a snow bank and he stomps hard and harder on the accelerator, as if spinning the wheels in place will actually get him somewhere. I don’t find this approach to learning to be intellectual or rigorous. It seems disingenuous and foolish.

God has a lot to say about foolishness and wisdom and about knowledge. But perhaps the greatest way His Word can help in unfolding what intellectual rigor in fiction should look like is through the fiction of the Bible–the stories people in the Bible told.

Jesus told the most stories, which we refer to as parables because they have a moral or point to them. In reality all good stories have a point (which is why I was so disappointed in the oddly structured literary novel I read which was mostly pointless). David’s counselor and friend Nathan told him a very pointed story. Several of the prophets told stories, too–fantasies, actually, because they included talking trees and such.

But here’s the thing. The people who told those stories did so to communicate something with their audience. They weren’t trying to obscure their point.

Why did they use a story then, instead of just coming right out and saying what they wanted to say? Because there is power in stories. Stories help us to see truth through someone else’s eyes rather than through our own biased view. Through stories we get to Truth by seeing past our own version of truth.

When David heard Nathan’s story, he saw clearly how shamefully he had used his faithful military commander Uriah by stealing his wife and having him killed, and he repented. When the Pharisees heard Jesus’s story about the shameful vineyard workers who kept beating the messengers who came to collect what they owed and who finally killed the owner’s son, they looked for ways to kill Jesus.

These were intellectually rigorous stories that made the people who heard them think, and ultimately to act, though not always in positive ways. Stories don’t come with guarantees.

They don’t even come with guarantees that the audience will understand. More than once Jesus took His disciples aside to explain the meaning of His stories. Certainly the words were understandable, the images were familiar, but the disciples were wrestling with the “so what” of the story. What does it mean, they asked Jesus. They weren’t asking, what does it mean when you say a sower went out to sow. They got that. They got that seed wouldn’t grow if the birds came and ate it or if it fell on rocky ground or if thorns choked out the roots. What they wrestled with was the significance of what they heard.

In all this talk of “intellectual rigor,” I’m hearing very little about adding significance to our fiction. It seems to me, writers today want to tell farmers stories about computers, and when they aren’t interested, these writers are chastising them for not being intellectually rigorous.

If they want to reach farmers, these writers ought to be writing stories about which farmers care and which hold significance for farmers rather than criticizing them for the weakness of their intellectual rigor.

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[…] been working on this post for some time, you might also say it is to some slight degree prompted by Rebecca Miller’s post about “intellectual rigor”, since (as I said in a comment I tried to leave on that post) the principle I describe here is the […]

[…] out precisely what Mike means. I’ve written what I mean about intellectual rigor both here at A Christian Worldview of Fiction and also at Speculative Faith. I’ve written my theology of art, too, in bits and pieces here […]

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